ראשית הגז ה

Therefore our Sages of blessed memory truly said: "One who reneges on his word is as if he worshipped idols" (ha-machlif b'diburo k'ilu avad avodah zarah). For certainly when one lies to his colleague in some business matter and has no trustworthiness, he damages the holy Emunah and is considered as an actual idol-worshipper — for the trustworthiness between one person and another derives from holy Emunah, as mentioned.

The general principle is that the essential sustenance of the world is through Emunah, as it is written: "And all His work is in Emunah" (v'chol ma'aseihu b'emunah). And the entire Torah stands on Emunah, as it is written: "All Your commandments are Emunah." And as our Sages of blessed memory said: "Chavakuk came and established them all on one principle — and the righteous shall live by his faith" (v'tzaddik b'emunaso yichyeh). For, blessed be Hashem, we have a truly trustworthy man whom it is fitting to rely on, and we know what to trade in this world — he is Moshe Rabbeinu, may he rest in peace, who has made us prosper with eternal prosperity and has told us what we need to trade in this distant world, far removed from the supernal worlds. For we came to this world only to trade in it — goods to be transported to distant places where great profit is made from the goods traded in this very physical world — an immense and wondrous and awesome profit without measure or limit, which the eye has not seen, etc. (as is explained in Likutay Moharan, Part II, Siman 55, see there).

But no person knows what yields profit in this world so distant from our true homeland to which we must return. Therefore Hashem the Blessed had compassion on us and sent us a faithful shepherd, Moshe Rabbeinu, may he rest in peace, of whom it is written: "In all My house he is faithful" (b'chol baisi ne'eman hu). And he had compassion on us, he made us prosper, he illumined our eyes and taught us all the Torah and mitzvos that he transmitted to us from the mouth of the Holy One Blessed Be He, and told us all the holy goods that we need to trade in this world — which are: the wearing of tzitzis, the laying of tefillin, and all the other holy and awesome mitzvos. And certainly we need not now waste our days, God forbid, investigating, God forbid, whether these goods will yield profit — for certainly whoever does so is, in addition to being wicked and a heretic, also a fool, imbecile, simpleton, and madman. He wishes to be wise at his own expense — to investigate one as trustworthy as this, and wishes to know specifically through his own mind and understand through his intellect why this commodity will yield profit! Is there a greater fool than this?! When trustworthy and truly great and awesome wise men write to him from far away to hurry to trade these goods with all haste and diligence — for he will prosper greatly through them, an incomprehensible fortune without measure — and he with the arrogance of his heart is lazy and first wishes to investigate the reason why these goods are so valuable there. And in the meantime he is too lazy to trade the goods and wastes his days in emptiness and void, and arrives there in disgrace and shame, empty and stripped of all good! And all the more so if he brought there things forbidden to bring there, for which those who bring such things are punished with severe and bitter punishments without measure. Woe to that shame, woe to that disgrace!

The analogy is self-evident: Moshe Rabbeinu, may he rest in peace, and all the tzaddikim — the prophets, earlier and later, and all the Tannaim and Amoraim, etc. — write to us to be careful to fulfill the Torah of Moshe, for we will greatly prosper through this in the World to Come. And they are trustworthy, wise, and discerning people who truly love us. Certainly we need not investigate them, God forbid — only to believe them and walk in their ways. And through this we can trade all the holy goods, which are Torah and mitzvos. For we need not waste our days on any investigation to question them, God forbid — only all our days we shall engage in gathering and trading these goods more precious than gold and rubies, and all desirable things are not comparable to them.

And this is what Shlomo the king, may he rest in peace, praised the holy Emunah: "A woman of valor, who can find?" (eshes chayil mi yimtza) — for holy Emunah is called "woman of valor" (eshes chayil). For truth and Emunah are the aspects of man and woman (ish v'isha), as elaborated in Siman 7, see there. And he praises Emunah — which is the woman of valor — throughout this entire poem in the language of spirit and success in commerce: she succeeds and profits greatly in her commerce, as is explained through the entire wondrous poem from its beginning to its end. That is, as mentioned: for the essential success of a person in the holy commerce — true and eternal success — is through the woman of valor, which is holy Emunah, called "woman of valor," as mentioned. And as is elaborated in all the writings of the Ari that Emunah is the aspect of Malchus — the aspect of "a woman who fears Hashem" (isha yiras Hashem), the aspect of the "woman of valor" — as mentioned. And this is "she is like merchant ships; from afar she brings her bread" (haysah k'aniyos socher mimerchak tavi lachmah). Through holy Emunah — relying on Moshe Rabbeinu, may he rest in peace, and the tzaddikim who walk in his ways — through this one can trade goods to distant places and bring one's bread and vitality for eternity from great distances. Even though we do not know what to trade there — for the truly trustworthy person has already told us what we need to trade there, through which we will always prosper there, as mentioned.

It follows that the essential knowledge of the truth — which is the aspect of the face (panim) — comes through Emunah, which is drawn through the holy contractions drawn from the supernal, awesome intellectual lights with which Hashem the Blessed contracted His light in wondrous ways and contractions, until He drew the attribute of Emunah — through which the essential sustenance of the world comes, as mentioned. For Emunah, even though it is below the intellect as is known — for there is Emunah only in what the intellect does not understand — even so, its root is drawn from a very high and supernal place that is higher than all intelligences, for the aspect of Emunah is in the aspect of "I am first and I am last, etc." (ani rishon v'ani acharon), the aspect of "declaring the end from the beginning" (magid meireishis acharis), the aspect of "the end of the act is in the thought from the beginning" (sof ma'aseh b'machshavah techila). As is understood and explained all of this elsewhere.

And these holy contractions through which Hashem the Blessed contracted His light until the truth can only be known through Emunah, as mentioned — these contractions are the aspect of hairs, which are drawn from the mosar mochin (overflows of consciousness). As is explained in the sacred writings: the entire rectification of the worlds was through the aspect of hairs — through the lights contracting until hairs formed, and through these the flow of vitality and Da'as passes from one aspect to another and from world to world, etc. But because the hairs are the aspect of contractions — which are the aspect of judgments when they grow too long — nourishment flows to the Sitra Achra, God forbid. Therefore one must cut them.

But there are holy and very lofty hairs through which the essential drawing of Da'as and vitality comes — and these are the hairs of the pe'os and the holy beard. For all the construction of the worlds and all the drawing of the knowledge of His divinity comes through the holy contractions drawn through these holy and awesome hairs. For the hairs of the pe'os and the beard are drawn from a very high, supernal, and awesome place — from the aspect of Atik (the Ancient One). Through these hairs the essential revelation of His divinity and the essential drawing of holy Emunah comes — for they are wondrous contractions drawn from a very supernal and lofty intellect, from the aspect of Atik. Through this wondrous, awesome intellect — which generates wondrous novelties — He can contract Himself in wondrous contractions, until the illumination of holy Emunah is drawn within the intellect. And we merit to believe in the truth even though we do not yet understand it in our intellect — for Emunah is the wonders of the wholeness of knowledge (niflaos tamim de'im). Of this it is said: "I thank Your name for You have done a wonder, plans from afar, Emunah and Omen" (odeh shimcha ki asisa fele etzos merachok emunah omen). And it is written: "I give thanks to You for I am awesomely and wondrously made; wondrous are Your works, and my soul knows it well" (odecha al ki nora'os nifleisi nifla'im ma'asecha v'nafshi yode'as me'od). As is explained from this elsewhere, see there.

Therefore these holy hairs of the pe'os and the beard are the essential splendor and light of the Countenance, as it is said: "And you shall honor the face of an elder" (vehadarta pnei zaken), as elaborated — for the essential truth, which is the face, cannot be received or attained except through holy Emunah, as mentioned. Therefore Emunah is called the light of the Countenance, as explained in the said Torah. And this is the aspect of the hairs of the pe'os and the beard — which are the aspects of the holy contractions, through which the essential drawing of Emunah comes, which is the essential light of the Countenance. For through Emunah one knows the truth, which is the face. And as long as one does not merit Emunah, it is impossible to receive the very truth due to the overwhelming abundance of light. Therefore the face — which is the truth — illumines only through Emunah, through which the truth is known. Therefore Emunah is the light of the Countenance. And this is the aspect of the hairs of the pe'os and the beard, which are the essential splendor and light of the Countenance, as mentioned. For one cannot know anything of Hashem the Blessed — who is the very substance of truth — due to the overwhelming abundance of light, except through Emunah alone. And then when one merits perfect Emunah, one knows the truth. Therefore the essential light of the Countenance — which is the truth — is Emunah, which is drawn through the hairs of the pe'os and the beard, as mentioned.

For truth and Emunah are both one — for one who believes in the truth is bound to the truth as if he knew it through the intellect, and there is no difference between them at all. On the contrary: the essential truth cannot be known except through Emunah, as mentioned. For truth and Emunah are the aspects of man and woman (ish v'isha). Regarding this it is said: "It is not good that the man should be alone; I will make him a helper opposite him" (lo tov heyos ha-adam levado e'eseh lo ezer k'negdo, Bereishis 2:18). "The man" — this is the aspect of truth, which is the aspect of man (ish). "It is not good that he be alone" — for it is impossible to benefit from the truth and generate offspring from it alone, since it is impossible to receive the very truth, as mentioned. Therefore Hashem the Blessed said He would make for him a helper opposite him — which is the woman who fears Hashem, the woman of valor, the aspect of holy Emunah, which is the bride who comprises everything, praised throughout the entire Song of Songs (see Zohar, Part II, 169). For holy Emunah comprises everything — for all lofty comprehensions and all knowledge of divinity can only be received through Emunah.

For Emunah is the very bone of his bones and flesh of his flesh of truth — for both are one, and one is impossible without the other. And the entire existence of the world depends on both specifically, for they are truly one in the aspect of "they shall be as one flesh" (v'hayu l'vasar echad). For since one believes in the truth in truth, Emunah is included in truth in complete unity — and through this all the comprehensions are born, to know the truth of His divinity forever. For it is impossible to know of Him the Blessed except through the joining of truth and Emunah, in the aspect of "I will betroth you to Me in Emunah, and you shall know Hashem." For truth without Emunah is impossible to receive due to the overwhelming abundance of light, as mentioned. And Emunah without truth is certainly nothing — for when one does not look at the truth, one has false beliefs, which are idol-worship, other gods, the faces of the Sitra Achra, explained in the said Torah.

And the essential sustenance of holy Emunah is through truth, in the aspect of "tzedek when it combines with emes becomes emunah" (tzedek kad is'chabrat bah emes is'avidas emunah). That is, when one looks at the truth in truth, one then certainly sees with one's own eyes that it is proper to believe in our holy forefathers and in the true tzaddikim who warn us to fulfill our holy Torah (as is explained from this elsewhere, in the Halachos of Pesach — see there). And then "is'avidas emunah" — one merits perfect holy Emunah. And then truth and Emunah are included together, for in truth they are both one, as mentioned. And through this all the comprehensions and knowledge are born — for through Emunah one afterward merits very lofty comprehensions and knowledge, as is explained on the verse: "And his hands were emunah until the sun set" (v'yedav emunah ad ba hashemesh) in Siman 91 and elsewhere. And through these insights one actually gives birth to souls — for everything the tzaddikim comprehend through the lofty comprehensions they merited by uniting truth and Emunah in perfection — through this they merit to instill Emunah in the hearts of the souls of Israel. For this is the essential perfection of the comprehension of the tzaddikim: each time, they comprehend loftier comprehensions from a higher and more elevated supernal intellect, until they can contract the comprehension of His divinity in such wondrous contractions that they can instill holy Emunah in the hearts of even the lowest and most fallen souls very far from the Blessed One. As is understood from the beginning of the Torah "Maishra d'Sakkina", Siman 30: the weaker the patient, the greater the doctor needed who can instill comprehension of divinity in him, etc., see there.

And this is the aspect of the hairs of the pe'os and the beard — which are the high and awesome contractions drawn from such a high and supernal place that through these holy hairs, the ways of holy Emunah are drawn even to the lowest and most fallen levels. For the higher the place from which the contractions are drawn, the more they can clothe the intellect and convey it even to the smallest and most lowly, as mentioned.

Therefore the essential Jewish identity of Israel, the holy people, is through the beard and pe'os. As long as one does not cast off the pe'os and beard from oneself — even if one is the way one is — one still has the sign of Israel, and some aspect of holy Emunah can still illuminate within oneself, and one can still return to Hashem the Blessed easily. But when one becomes such a heretic, God forbid, that one casts off the beard and pe'os — that person is suspected of the entire Torah, and has become utterly distanced from Emunah. For the essential drawing of holy Emunah comes through the hairs of the beard and pe'os, as mentioned.

And this is what we observe with our own senses in Ashkenaz and its surroundings: through our many sins, they have broken the fence of Israel and violated the statute, abandoned the covenant. They shave their beard with contempt — therefore heresy has greatly multiplied there, and they engage in external books, far from holy Emunah, as is well known. For one depends on the other — for the essential drawing of holy Emunah comes through the hairs of the pe'os and the beard, as mentioned. Therefore there is no faith in the sages there at all, and they dispute all the truly great and authentic tzaddikim whom we have merited in our generations — from the days of the Baal Shem Tov and his holy disciples. And also their hearts are very divided from the writings of the Ari and the holy Zohar, as is known and public.

For the essential drawing of the illumination of the pe'os and the beard comes through the truly great and authentic tzaddikim, who are called "elders of the generation" (ziknei ha-dor) — "elder" (zaken), meaning one who acquired wisdom (kanah chochmah). They draw upon us the aspect of the illumination of the thirteen configurations of the holy beard, which are the aspects of the Thirteen Attributes through which the Torah is expounded. And from there the essential drawing of holy Emunah comes — which flows upon each one of Israel through the hairs of the pe'os and the beard that each one of Israel has. And those who shave their beard uproot themselves from all of this — for they destroy the corners of their beard and the pe'os of their head. And likewise they uproot themselves from the truly authentic tzaddikim, who are the elders of the generation, from whom the essential illumination of the holy beard upon each one of Israel comes. And likewise they uproot themselves from the holy Emunah drawn through the holy elders, through the hairs of the beard and pe'os, as mentioned.

Woe to them and woe to their souls, as is said in the holy Zohar: "Woe to one who stretches his hand to the beard," etc. (vai l'man d'oshit yadei l'dikna). Woe and alas for us, for the trouble has touched even our own territory — for through our many sins there are now to be found even in our land wicked people and heretics who cast off the yoke and shave their beard in public and transgress the entire Torah in public. And not only this, but they also open their mouths without limit against the upright and the wholehearted, mocking them with smooth words and ridicule for not choosing their evil ways. And many of the young men of Israel are caught in their evil net. May Hashem the Blessed have mercy on our remaining survivors and deliver our offspring and all the offspring of the Children of Israel from them and their multitudes.

And this is "therefore a man shall leave his father and his mother and cleave to his wife, and they shall be as one flesh" (al ken ya'azov ish es aviv v'es imo v'davak b'ishto v'hayu l'vasar echad). "His father and his mother" — this is the aspect of the philosophical wisdoms: "father" (av) in wisdom and "mother" (em) in understanding (l'binah). That is, one must leave all wisdoms — only to cleave to the woman who fears Hashem, the woman of valor, who is the aspect of holy Emunah. The essential revelation of the truth of truth comes through her, in the aspect of "they shall be as one flesh" — for truth and Emunah are one in the ultimate unity, as mentioned.

And this is the aspect of the counting (sefirah) — we first count seven complete weeks, in which we draw and rectify all seven midos (attributes), which are the holy contractions, as is known. Therefore we count for the Omer — for the Omer of barley is the aspect of the totality of all contractions. For "se'orah" (barley) in gematria equals twice mantzepach (the final letters of the Hebrew alphabet), as is brought in the sacred writings of the Kavannas — for they are the totality of all holy contractions. And these contractions are the aspect of hairs — which we labor to rectify and draw all the days of the Counting. And through this we can receive the light of the Countenance at Shavuos, which is the aspect of the receiving of the Torah, the aspect of the seventy facets of the Torah (shiv'im panim la-Torah), the aspect of "face to face, Hashem spoke with you" (panim b'fanim diber Hashem imachem). For through the midos and contractions — the aspect of the holy hairs — that we draw all the days of the Counting, through this we merit to receive the light of the Countenance, which is the aspect of the receiving of the Torah at Shavuos.

Therefore at Shavuos we engage in reading the Idra Rabba, which Rabbi Shimon bar Yochai revealed — which speaks of the thirteen configurations of the holy beard. For this is the essential aspect of Shavuos — for at Shavuos He appeared to them as an elder (zaken). For the essential receiving of the Torah — which is the aspect of the light of the Countenance — can only come through the aspect of the hairs of the beard, which are the essential rectification of all the worlds, as is known in the sacred writings, as mentioned.

Therefore the days of the Counting are called "seven weeks" (sheva shabbosos), as it is written: "And you shall count for yourselves, from the morrow of the Sabbath... seven weeks... until the morrow of the Sabbath, etc." — for the essential counting is to rectify and draw the midos and holy contractions until the attribute of holy Emunah is rectified — which is the aspect of the Shabbos Queen (Shabbos Malkesa), called the bride who comprises everything. For Shabbos is the aspect of Emunah, as elaborated in the works of our master, teacher, and Rebbe of blessed memory many times. For the essential ultimate purpose of the rectification of all the midos and contractions is for the sake of Emunah, which is the essential rectification — for it is impossible to know of Him the Blessed except through Emunah, which is the seventh attribute — the aspect of Shabbos, as mentioned.

And these holy contractions — the aspect of Emunah, through which the essential illumination of the Countenance — which is the truth — comes — are the aspect of holy money (mamon d'kedusha). For holy money is very lofty, as is explained in our Rebbe's words of blessed memory many times. Therefore one who conducts business dealings with Emunah and is content with his portion is bound to the holy faces (anpin d'kedusha), as is explained in the said Torah. For when one conducts business with Emunah and is content with his portion and believes that everything is from Hashem the Blessed alone — then his money is holy money, drawn from the holy contractions mentioned. For money is drawn from the aspect of contractions, which are the aspect of the left, in the aspect of "in her left hand are riches and honor" (bismola osher v'chavod), as is explained elsewhere.

And when one conducts business with Emunah, his money is drawn from the holy contractions, which are the aspect of the hairs of the beard, in the aspect of "Benei, Chayei, and Mezonei (children, life, and sustenance) do not depend on merit but on heavenly influence (mazal)" — specifically the two mazalos, which are the essential aspect of the holy beard, as is elaborated in the writings of the Ari of blessed memory. But when one damages through money, God forbid, and falls into the desire for money — then his money is drawn from the other hairs, which are the waste of the intellect (psoles ha-mochin) that must specifically be cut. For from there derives the grip of the Sitra Achra, darkened faces (anpin chashuchin), idol-worship.

And this is the entire purpose of our labor during the days of the Counting — to draw holy sustenance and money through the holy contractions, the aspect of the holy hairs drawn during the days of the Counting. For from there holy sustenance (parnasah d'kedusha) is drawn, as mentioned. And this is what we request during the Counting: "The earth has given its produce; may Hashem our God bless us, etc." (eretz nasna yevulah yevarenu Elokeinu). And this is what is requested: "May He illuminate His face for us, selah" — for we are requesting that through the Counting, through which the holy contractions and midos are rectified, we merit holy sustenance, the aspect of "the earth has given its produce," and through this we merit the illumination of the face of Hashem, as mentioned.

Therefore during the days of the Counting begins the descent of the manna — for on the fifteenth of Iyar the manna descended. For the manna is the aspect of holy sustenance — one believes that all sustenance is only from Hashem the Blessed. Just as He sustained our forefathers and sent the manna down to them for forty years, so does He sustain us now in His mercy — for "the Torah was only given to those who ate the manna" (lo nitnah Torah ela l'ochlei ha-man). That is, it is impossible to receive the Torah — which is the aspect of the face — except through holy sustenance, which is the aspect of manna. For "without bread there is no Torah; without Torah there is no bread" (im ein kemach ein Torah; im ein Torah ein kemach). For Torah and holy sustenance need each other — for they are the aspect of truth and Emunah, which in truth are both one, as mentioned.

Understand this well — for this matter I have not explained fully, and much is lacking, for it was not written in its proper time.

[The source notes here: Halachos of Lo Yilbash and the Prohibition of Korcha and Sheritah.]

And this is the aspect of \"lo yihyeh kli gever al ishah v'lo yilbash gever simlas ishah\" (\"the garment of a man shall not be upon a woman, and a man shall not wear the garment of a woman\"). For it is explained in the Torah \"V'Eileh HaMishpatim\" — on the topic of Emunah (Siman 7) — that the essential thing is Emunah, which is the aspect of the Land of Israel, the aspect of rain, the aspect of prayer and miracles, etc. And it is impossible to come to Emunah except through truth (emes), in the aspect of \"tzedek kad ischabar bei emes is'avidas emunah\" (\"when righteousness joins with truth it becomes Emunah\"). And to arrive at truth is through receiving the counsel of the true tzaddikim — which is the aspect of \"kalah zera emes\" (\"all the seed of truth\") — which is the aspect of holy union (nishuin d'kedusha). For the counsel one receives is the aspect of the actual seed of thought (tipas ha-zera) — for counsel is drawn from the mind (mo'ach), where the root of all counsel resides, and it enters into the kidneys (kelayos), for the kidneys advise, and so it is precisely with the drop of birth that is drawn from the mind into the kidneys which are the vessels of birth. Therefore when one receives counsel from tzaddikim one receives from them the aspect of the seed of truth, and through this one merits Emunah. And the opposite: when one receives, God forbid, the counsel of the wicked — this is the aspect of the union of the Kelipah (nishuin d'kelipah), the aspect of the serpent's counsel which it received, which is the aspect of \"nishuin d'kelipah\". For the serpent cast its contamination into Chava through the counsel it received from it. But the counsel of tzaddikim that one receives is the aspect of the seed of truth, the aspect of holy union — through which one merits Emunah, in the aspect of \"tzedek kad ischabar b'emes\" etc. And through the commandment of Tzitzis one is saved from the counsel of the serpent, from the union of Kelipah, from adultery, and merits the counsel of tzaddikim — which is the aspect of the 613 counsels of the Torah (taryag itin d'Oraisa), the aspect of truth — through which one merits Emunah, through which the redemption will come, etc. And it is explained there at the end that the joining of truth and Emunah is the aspect of man and woman, etc. — see all of this there carefully.

For before the sin of Adam the First it is written: \"vayih'yu shneihem arumim ha-adam v'ishto v'lo yisboshshu\" (\"and they were both naked, the man and his wife, and they were not ashamed\"). For there were then as yet no garments at all. Because before the sin, their union was only in the aspect of the joining of truth and Emunah with no grip of the Sitra Achra whatsoever — and therefore there was then no shame, and they needed no garments. But after the sin, when the contamination of the serpent gripped them — and the essential contamination of the serpent is the counsel of the serpent which it received, which is the aspect of the counsel of the wicked — this is the aspect of the serpent casting its contamination into Chava, the aspect of the union of Kelipah. And from then on the contamination of the serpent has gripped all unions, so that all unions, even of the permissible kind, have in them some grip of the evil inclination, as is brought. And the essential grip of the evil inclination in union is the aspect of the counsel of the wicked, the counsel of the serpent — from which comes all the heat of the evil inclination. For the essential evil inclination is the other god — heresies — from which comes the desire for adultery, as our Rebbe of blessed memory said elsewhere. And all the heresies and the blemish of Emunah are drawn from the counsel of the wicked, which is the aspect of the serpent's counsel, as mentioned. Just as through receiving the counsel of tzaddikim one receives the aspect of the seed of truth and thereby merits Emunah — so too, the opposite: through the counsel one receives from the wicked and those distant from truth, through this Emunah is blemished and heresies and confusions of faith are drawn, and from there comes the essential desire for adultery. And from then onward, when the contamination of the serpent gripped them — which is the aspect of the blemish of truth and Emunah — they were compelled to have garments, as is written there in the parashah: \"vaya'as Hashem Elokim l'Adam u'l'ishto kasonos or vayalbishem\" (\"and Hashem God made for Adam and his wife coats of skin and clothed them\"). For before, when the counsel of the serpent — the counsel of the wicked — had no grip, they were able to receive the light of truth and Emunah without any garments. For all could see truth and Emunah face to face — they saw and knew with clear knowledge the truth of His divinity, blessed be He, that it is only through Emunah — for in truth at the root, truth and Emunah are completely one, as mentioned. But after the sin, when the counsel of the serpent gripped them, it became impossible to receive the light of truth and Emunah except through many garments — which are the aspect of the totality of the Torah that Moshe Rabbeinu gave us, which was clothed in many garments in the secret of \"chaluka d'rabbanan\" (the garment of the Sages). And likewise all the Torah novelties that the tzaddikim of every generation innovate and explain for us — the ways of the Torah whose essence is truth and Emunah, as it is written: \"Toras emes\" (\"A Torah of truth\"), and it is written: \"kol mitzvosecha emunah\" (\"all Your commandments are Emunah\"). That is: it is impossible to receive truth and Emunah except through many garments and introductions that the tzaddikim explain through their wondrous Torah novelties — for all the novelties and all the Torah-teachings that the tzaddikim reveal to us are all for the purpose of drawing Emunah into us, as is understood from our Rebbe's words of blessed memory many times. And all their words are like introductions and roundabout paths in order to plant within us complete Emunah in truth. And they are the aspect of garments that clothe truth and Emunah in them. And from there all the garments in the world are drawn — for they came into being after the sin — and they are a great rectification, so that the contamination of the serpent and the counsel of the wicked should not have the power to grip truth and Emunah and blemish them, God forbid. For the garments intervene between them and distance the grip from drawing near to truth and Emunah. For the garments are drawn from the secret of Chashmal, which is drawn from Binah, etc., as is brought. And this is the aspect of Tzitzis — which is the rectification of the garments — and all garments are drawn from them. For the essential rectification of the drawing of truth and Emunah in the world is through them, as is explained in the said Torah — that through Tzitzis one is saved from the counsel of the wicked, etc., and merits the counsel of tzaddikim which is all the seed of truth, and through this one merits Emunah. Thus the essential drawing of truth and Emunah is through Tzitzis — which is the aspect of the rectification of garments — and from them all garments in the world are drawn. And therefore the entire fulfillment of the Torah depends on Tzitzis, as it is written: \"u'r'isem oso u'z'chartem es kol mitzvas Hashem\" etc. \"l'ma'an tizk'ru va'asisem es kol mitzvosai\" etc. — for all the fulfillment of the Torah, which is the aspect of truth and Emunah, is merited through the rectification of the garments which is the aspect of Tzitzis as mentioned. For the garments themselves require rectification — and their rectification is through Tzitzis. Because since the garments are on the outside of a person and are close to the external forces, they grip the hems of the garments, as is known, in the aspect of \"hani manei d'rabbanan d'balyu minhon\" (the garments of the Sages that wear out from the external forces). Therefore one must rectify them through Tzitzis, which are the rectification of the garments — through which all garments in the world are rectified — and through this comes the essential rectification of the drawing of truth and Emunah in the world, as mentioned.

And this is the aspect of the prohibition of Lo Yilbash Gever (cross-dressing). For there are garments of truth from which man's garments are drawn, and there are garments of Emunah from which woman's garments are drawn. For man and woman at their root are the aspects of truth and Emunah as mentioned. For everything a person understands in one's mind as the truth of a matter — this is the aspect of truth. And what one cannot understand with the mind but only believes — this is the aspect of Emunah. For the essence of all wisdom is truth. For even if someone presents a great wisdom and reasoning which supposedly necessitates that a matter be thus — if the truth is not so, it is certainly no wisdom at all; on the contrary, it is error and foolishness. And even all the philosophers themselves admit that the essence of wisdom is to grasp the truth of the matter. As, for example, in the science of medicine: if a doctor says that according to medical science this patient should eat strong and sharp foods and will certainly be healed and recover from his illness — and proves this with evidence, reasoning, and deep wisdom — yet if the truth is not so and on the contrary, the patient who followed his medical advice found his illness worsened and he died specifically through his treatments, and all the doctors saw with their own eyes that he died specifically through his treatments — then certainly the doctor's wisdom is not considered wisdom at all, since specifically through his wisdom he killed the person. And so with all things in the world: as long as one does not grasp the truth of the matter, it is no wisdom at all. And even in the study of holy Torah one can see this — there are scholars who present great explanations of the Gemara, Rashi, Tosafos with great sharpness, yet nevertheless one who looks at the truth in truth sees that the true explanation is not so. Certainly such pilpul and sharpness is nothing — for it is vain pilpul and the law (halacha) is not decided according to it, only according to the true simple meaning of the Gemara. And even though the Sages of blessed memory said: \"chadi Kudsha Brich Hu b'pilpula\" (\"the Holy One Blessed Be He delights in pilpul\") — this applies when one's intention is for truth, when one wants to arrive at the truth of the Torah and engages in pilpul in order to understand the truth. Then even though one has not yet merited the truth — Hashem Blessed Be He has satisfaction from the pilpul of the holy Torah, for all the holy Torah is the aspect of truth, and all that one applies one's mind to examine and engage in Torah with the intention toward truth is all called truth, since one is engaging in Torah and drawing oneself toward truth, only not yet having fully merited it. And concerning this the Sages of blessed memory said on the verse \"v'ha-michshala hazos\" etc.: \"these are words of Torah that a person can only stand upon them through having stumbled in them.\" But one whose intention is not toward truth — rather who engages in Torah pilpul for honor and arrogance, to be called rabbi, in order to show off and argue, and who says vain pilpulim not directed toward truth — certainly such a one is not a scholar at all, since through his wisdom he turns away from the truth and does not merit through his wisdom to understand the truth of the Talmudic passage and the law. All the more so, and with a great distinction, regarding the other sciences: if one does not arrive at the true medical prognosis, what benefit is there in one's wisdom? On the contrary, one kills people through one's bad wisdom. And so in all disciplines: the essence of wisdom is truth — to grasp and understand the truth of the matter. Thus whatever a person understands through wisdom the truth of a matter — this is called \"truth.\" And whatever one cannot understand except through faith — this is called \"Emunah.\" But truth and Emunah at their root are both one, as mentioned. For the essence of truth and Emunah is to know Him, blessed be He, and His holy Torah and His true tzaddikim — this is the essential purpose for which the person was created, as it is written: \"al yis'halel chakham b'chochmaso\" etc. \"ki im b'zos yis'halel ha-mis'halel, haskeil v'yado'a osi\" (\"let not the wise man glory in his wisdom, but only in this let the one who glories glory: understanding and knowing Me\"). And to know Him, blessed be He, and His holy Torah and His true tzaddikim is impossible except through the joining of truth and Emunah together. For to see the truth with the physical eyes of the mind is certainly impossible given the greatness of the light — for \"lait machshavah tafisa beih klal\" (\"no thought can grasp Him at all\"). And as is stated in the holy Zohar: \"basar d'ifashpesh v'istakkel\" etc. \"mah chazmis mah yadaat mah ifashpashta\" (\"after one has probed and examined — what have you seen, what have you known, what have you probed\"). Therefore one must rely only on Emunah as we have received from our holy forefathers and teachers. And likewise it is impossible to know the reason for any commandment — for the commandments are His unity, blessed be He, which it is impossible to understand in this world in this body, as it is written: \"l'chol tikla ra'isi ketz, r'chavah mitzvoscha m'od\" (\"To all things I have seen an end, but Your commandment is exceedingly broad\"). And likewise the holiness of the true tzaddikim is impossible to understand and attain — for their ways are higher than our ways, for they liken their form to their Creator and are included in Him, blessed be He, and it is impossible to attain all their ways with our minds. One must rely only on Emunah. But Emunah is not complete without truth, as mentioned — for Emunah without truth is nothing, for without truth one can fall into false beliefs and beliefs of foolishness and vanity. Therefore the essential Emunah is through truth: one who looks at the truth merits the holy true Emunah. For the truth illuminates within one to distance from false beliefs and to strengthen the holy Emunah. And this one merits through drawing near to tzaddikim and receiving their counsel — which is the aspect of truth — and through this truth is engraved in one and one merits the holy true Emunah and to distance from false beliefs. For the words of the true tzaddikim are the aspect of garments that clothe truth and Emunah within — through this they bring truth into the world — to distance from false beliefs and to cleave to the holy Emunah. For even though Emunah concerns what the mind cannot understand, even so one who looks at the truth can see and understand the distinction and difference between the holy Emunah which we received from our holy forefathers from the days of Avraham Avinu, may he rest in peace, etc., until Moshe Rabbeinu came and gave us the Torah with awesome signs and wonders the likes of which had never been heard or seen, as it is written: \"ha-shama am\" etc. \"ha-nishma ka-davar hazeh o ha-nihyah chamohoo\" etc. \"atem re'isem\" etc. — and between the opposite, with thousands upon thousands and myriads upon myriads of distinctions, the false beliefs of foolishness and vanity that were received by those who received them, whose falsehoods and frivolity are known and public to all. And may the souls of the heretics who through the smoothness of their words sometimes lump together our holy and pure faith with other false beliefs of foolishness and vanity — as is explained to one versed in their evil ways. And this is not the place to elaborate — the truth is revealed and explained to one who desires truth in truth. And this is the aspect of \"lo yihyeh kli gever al ishah v'lo yilbash gever simlas ishah\" — that it is forbidden to exchange the garments. For this is the essential nurturing of the Kelippos and Sitra Achra who nurture from the chambers of exchange — who exchange truth through the garments and coverings of false beliefs. And likewise exchange the true Emunah through the garments and coverings of their so-called wisdoms, exchanging truth for falsehood — sometimes they overpower through false beliefs and want to conceal truth through them, saying to believe in false beliefs even though one sees with the eye of truth that it is falsehood and deception — they say: is not Emunah only in what the mind does not understand? And likewise the opposite: they overpower against the holy Emunah through their so-called truth which is actually falsehood, saying: but rational truth does not necessitate this thing — for they are wise to do evil but have no knowledge of how to do good, and they pervert the words of the living God, as it is written: \"hoy chakhamim b'eineihem\" etc. \"ha'omrim l'ra tov v'latov ra\" (\"Woe to those who are wise in their own eyes, who call evil good and good evil\"). But blessed be Hashem who gave us a Torah of truth and separated us from those who err. And He in His mercy sends us in every generation true tzaddikim who bring truth and Emunah into us — for through their holy words which are the aspect of garments, they bring into us the wisdom of true truth, to know to turn from false beliefs, from the beliefs of foolishness and vanity whose falsehoods are known to all. For even though Emunah concerns what the mind does not understand — even so, through the garments of truth of the true tzaddikim one sees and understands the truth in truth — that their faiths are falsehood and deception, vanity and emptiness. And likewise the tzaddikim through their wondrous wisdom make garments for the holy Emunah to bring into us the holy Emunah — to believe in the truth even though one does not understand it with the mind. For they illuminate within us through their holy words which are the aspect of garments — to look at the truth in truth — and through this the holy Emunah is strengthened in each person. For truth is one and it is impossible to conceal truth in any way, as it is written: \"sfas emes tikon\" etc. (\"the lips of truth are established forever\"). For the tzaddikim illuminate the truth within us through their holy counsel — and through this one merits the holy Emunah in the aspect of \"tzedek kad ischabar bei emes is'avidas emunah\" (\"when righteousness joins with truth it becomes Emunah\"), as mentioned.

And this is what Rashi explained on the verse \"lo yilbash gever\" etc. — that this matter causes adultery. This is as mentioned — for the essential adultery is drawn from the heresies drawn from the counsel of the serpent — which are the counsel of the wicked who reverse truth and want to conceal the holy Emunah through the garments of man which are the aspect of intellect, saying the intellect does not necessitate such. And likewise the opposite: they want to reverse and conceal the intellect of truth through false beliefs — which are the aspect of the garments of woman, as mentioned. And this is the aspect of actual adultery — for the essential adultery is drawn from this. For counsel is the aspect of the drops of intellect, as mentioned. And just as in the matter of union: one whose union is in the permissible way and in holiness according to the Torah fulfills a great commandment and merits to give birth to souls in the world who reveal His divinity, blessed be He — for this is the essential commandment, to establish descendants in order to reveal His truth in the world, in the aspect of \"dor l'dor y'shabeach ma'asecha\" etc., as explained elsewhere. For holy union is the aspect of the joining of truth and Emunah, as mentioned — and through this comes the essential knowledge of His true divinity. But the opposite — through adultery, God forbid, one comes to heresies — for all desire for adultery is drawn from heresies, as mentioned. For one blemishes the seed of truth and false seed is drawn in the aspect of \"yaldei pesha zera shaker\" (\"children of transgression, seed of falsehood\") and truth is exchanged for falsehood. And Emunah — the aspect of the woman who fears Hashem — is exchanged for a wanton woman who is the aspect of false beliefs. And this is the aspect of the exchange of the garments mentioned — from man to woman and from woman to man — which is the aspect of adultery, as mentioned. For they exchange and conceal truth through their false beliefs. And likewise conceal Emunah through their so-called truth which is actually falsehood and deception. But Hashem, blessed be He, has separated us from them and illuminated within us the point of truth through the true tzaddikim who clothe truth and Emunah in the aspect of \"chaluka d'rabbanan\" — their awesome novelties — and through this they bring truth and Emunah into us. Through this we merit to look at the truth, to turn through this from false beliefs and to strengthen the holy Emunah even though one does not understand with the intellect, as mentioned.

[The source notes here: Halachos of Korcha and Sheritah.]

And this is the aspect of the prohibition of Korcha (making a bald spot on the head) and Sheritah (scratching oneself) in mourning for the dead. For the skin and the hairs of a person are in the aspect of the Chashmal from which comes the secret of the garments, as is explained in the sacred writings. And all the rectifications of the skin and the hairs of a person are all for the purpose of illuminating the aspect of Emunah — which is the aspect of the woman who fears Hashem, who is flesh of his flesh — for the illumination is drawn to her through the pores of the skin and the hairs, etc., as is explained in the sacred writings in the Sha'ar HaChashmal (the Gate of the Chashmal), see there. And it is explained in the Torah \"Tzivisa Tzedek\" mentioned: that the essential life (chayyim) is truth and Emunah — which are the aspect of the light of the Countenance, the aspect of \"b'or pnei melech chayyim\" (\"in the light of the king's face is life\"). And therefore through the sin of Adam the First who blemished truth and Emunah by listening to the counsel of the serpent — as mentioned, which incited them to investigate and know what is impossible to know — this is the aspect of the blemish of eating from the Tree of Knowledge of Good and Evil. Through that eating the evil inclination entered the person to become and investigate and know what is forbidden and impossible to know, as it says there in the serpent's incitement: \"ki yode'a Elokim ki b'yom acholchem mimenu v'nifk'chu eineichem\" etc. And as it is written: \"vatere ha-ishah ki tov ha-etz\" etc. \"v'nechmad ha-etz l'haskil\" (\"and the woman saw that the tree was good ... and desirable to make one wise\"). And therefore through this blemish of truth and Emunah death (misah) was decreed upon them for all generations — which is the opposite of life that is drawn through truth and Emunah which are the essential life, as mentioned. For now, after the sin, when the counsel of the serpent — the counsel of the wicked — gripped the person, all births — even those of a mitzvah — have in them some grip of the evil inclination drawn from the counsel of the serpent, as is said: \"hein b'avon chollalti u've-chet yechamitni imi\" (\"behold I was formed in iniquity and in sin my mother conceived me\"). Therefore all people need great labor to clarify and purify themselves from the contamination of the serpent. And the essential clarification and refinement from the contamination of the serpent is to clarify and purify oneself from the counsel of the wicked who conceal truth — which is the essential contamination of the serpent in the aspect of \"ha-nachash hisiani\" (hisiani = the language of seduction/coupling). And therefore King David, may he rest in peace, opened his book: \"ashrei ha-ish asher lo halach ba'atzas resha'im\" (\"happy is the man who has not walked in the counsel of the wicked\"). For this is the essential principle of the entire Torah — when one distances oneself from the counsel of the wicked which is the essential contamination of the serpent drawn through the sin of Adam the First — and through this comes the essential blemish of truth and Emunah, God forbid, which are the principle of the entire Torah, as mentioned. And because of the greatness of the grip of the serpent's contamination — the counsel of the wicked — death was decreed upon the person. For it is impossible to clarify it perfectly until after death, when the body decomposes in the earth and the contamination is completely annihilated there. And then in the World to Come after the Revival of the Dead one will merit to the ultimate illumination of truth and Emunah in perfect completeness — to know His true divinity, blessed be He. This is the essential pleasure and delight of the World to Come that the tzaddikim will merit in the future, fortunate are they. And this is the aspect of \"ki afar atah v'el afar tashuv\" (\"for you are dust and to dust shall you return\") — for the dust (afar) is in the aspect of Emunah, in the aspect of \"sh'chan eretz u're'eh emunah\" (\"dwell in the land and shepherd Emunah\"). And therefore there the contamination will be revealed and one will return to the holy Emunah in perfect completeness — as it was before the sin and more and more — and then after the Revival one will merit to recognize Him, blessed be He, in perfection according to one's service in this world. For the essential receiving of reward in the World to Come is to know from Him, blessed be He — that each one will merit to know from Him, blessed be He, according to one's service and labor and toil in this world, as is understood in the ancient Torah (Toras Atikah) in Siman 21 and other places. And therefore in truth death is a great good, as it is written: \"v'hineh tov me'od\" etc. (\"and behold it was very good\") — for specifically through death the contamination is annihilated and one merits true life, eternal life, in the aspect of \"tzaddikim b'misoson keru'yim chayyim\" (\"the tzaddikim are called living even in their death\"). And this is the aspect of the prohibition of Korcha and Sheritah for the dead — that it is forbidden to make a bald spot (korcha) in place of hair, and likewise to scratch a scratch (sheritah) on one's skin, in mourning for the dead, God forbid — so as not to blemish the skin and the hairs through which the illumination of Emunah is drawn, as mentioned. And therefore the prohibition is specifically for the dead — so that the Sitra d'Mosah (force of death) should not overpower, God forbid — drawn through the counsel of the serpent, through the blemish of truth and Emunah which are the aspect of life. For since from there death is drawn, at such a time the Sitra d'Mesa'avusa (force of impurity) that rests upon the dead, God forbid, grows stronger and wants to provoke — to incite the person to sadness, grief, and sighing beyond measure — until one tears hair from one's head or scratches a scratch on one's skin, God forbid. All of this is the aspect of blemishing truth and Emunah, as mentioned. Therefore the Torah has forbidden this to us — for in truth we must believe that even though death was decreed through the counsel of the serpent — the blemish of truth and Emunah — even so it was not decreed for evil, God forbid, but only for good. For through this is the essential rectification of the sin of Adam the First, as mentioned. And as long as the person lives upon the face of the earth it is forbidden to damage one's skin and hairs over a dead person, God forbid — for that is a sign of death, since one's time has come, which is one's essential rectification, as mentioned. And this is a sign of life — and one must greatly guard one's skin and hairs. For specifically through them is the essential drawing of the illumination of Emunah which is the aspect of life, as mentioned. And this is: \"banim atem la-Hashem Elokeichem lo sisgoddidu v'lo tasimu korcha\" etc. \"ki am kadosh atah la-Hashem Elokecha\" etc. (\"You are children of Hashem your God, you shall not gash yourselves nor make a bald spot\" etc. \"for you are a holy people to Hashem your God\"). For you are called children (banim) in the aspect of \"bnei El Chai\" (children of the living God) — the opposite of the aspect of servitude from which comes the essential death, in the aspect of \"arur K'na'an eved avadim\" etc. (\"cursed be Canaan, a slave of slaves\") — which is the aspect of \"arur atah\" (\"cursed are you\") said to the serpent from which comes death. As is brought and understood in the Torah \"V'Eileh HaMishpatim\" mentioned: that \"cursed be Canaan\" is the aspect of the contamination of the serpent, etc. — see there. But Israel are called \"children\" which is the opposite of the force of death which is in the aspect of servitude. And therefore even when the time of death has come for one of Israel — they are even so in the aspect of life, for all of Israel are called righteous. And the righteous are called living even in their death — for death is the ultimate purpose of life, as mentioned. And therefore: do not gash yourselves and do not make a bald spot, etc. — so as not to blemish the skin and the hairs through which is the essential drawing of Emunah, which is the aspect of life, as mentioned.

[The source notes here: Halachos of Niddah and Mikvaos.]

And this is the aspect of the prohibition of Niddah. For the blood of menstruation (dam nidos) is drawn from the contamination of the serpent which it cast into Chava — for from there is the essential blood of menstruation, as is known. For then it was decreed upon her (Bereishis 3:16): \"harba arbeh itzvonaich\" etc. (\"I will greatly multiply your pain\") — which is the aspect of the blood of menstruation, as our Sages of blessed memory said. And therefore then she is forbidden to her husband — for then it is impossible to clarify the union from the serpent's contamination, which is the aspect of the blood of menstruation that has gripped her especially. For even a permissible union requires great clarification and purification from the serpent's contamination, as mentioned. But now that the blood of menstruation has been aroused — which is the essential contamination of the serpent — therefore it is impossible to clarify the union in any way. Therefore she is forbidden to her husband with a very severe prohibition. And therefore she is not purified until she counts seven clean days, which correspond to the seven days of building (shivas yemei ha-binyan) — which are the aspect of the seven midos. For all seven midos — which are the aspect of the seven days of building — their entire essential completeness and illumination is to illuminate upon Malchus which is the seventh mida, which is the aspect of Emunah as is known. For it is impossible to draw and receive from any mida except through it, as is stated at length in the Tikkunim: \"lais reshu l'navi v'chozeh l'a'ala l'malka ela bah\" etc. (\"the prophet and seer have no permission to ascend to the King except through it\"). This is the aspect of \"b'zos yavo Aharon el ha-kodesh\" (\"in this shall Aharon come to the holy\") — for Emunah in the aspect of Malchus is called \"zos\" (\"this\"). And this is: \"v'zos asher diber lahem avihem\" (\"and this is what their father spoke to them\"), and \"v'zos ha-brachah\" (\"and this is the blessing\") etc. And the prophet, when seeing the length of the exile, says: \"zos ashiv el libi al ken ochil\" (\"this I will take to heart, therefore I will hope\"), see there. For it is impossible to draw near and know from Hashem, blessed be He, through any sefira or mida or wisdom or intellect — except through Emunah, which is called \"zos\". For it is the gate and entrance to draw near and know from Hashem, blessed be He. For through Emunah one can enter into all the midos and draw near to Him, blessed be He, in truth. And therefore the Niddah must count seven clean days — for since the blood of menstruation — the contamination of the serpent — was aroused in her, and she was forbidden to join with her husband who is the aspect of truth — she is therefore not purified until she goes back and counts seven clean days, in order to go back and draw upon herself the illumination of all seven midos. For their entire completeness is when they illuminate upon Emunah and complete it, so that she will be worthy to join with her husband who is the aspect of truth, as mentioned. And this is the aspect of the mikveh of water that purifies the Niddah from her impurity. For the waters of the mikveh are the great root of Emunah. For the mikveh is the aspect of Binah, the World to Come (olam d'ase), the aspect of the waters of Da'as that will be revealed in the future — in the aspect of \"u'male'ah ha-aretz de'ah es Hashem ka-mayim la-yam mechasim\" (\"the earth shall be filled with the knowledge of Hashem as the waters cover the sea\"). For from there — from the holiness of this Da'as that will be revealed in the future — comes the great root of Emunah that the tzaddikim draw upon us now. For the root of Emunah is drawn from a very high place and very supernal intellect, as is explained above — namely from the intellect and Da'as that will be revealed in the future, in the aspect of \"u'male'ah ha-aretz de'ah ka-mayim\" etc. — which is the aspect of the waters of the mikveh. And this is the aspect of what is explained in the said Torah — that the rains are the aspect of Emunah. For the waters of rain drawn from the deep places, etc. — their root is from the waters of Da'as that will be revealed in the future. And therefore they are in the aspect of Emunah — for from there comes the great root of Emunah, as mentioned. And likewise it is alluded to in the Torah \"Tiku Emunah\" in Likutay Tinyana (Siman 5) — that the greatness of Emunah is through the aspect of water, the aspect of \"mayim amukim eitza b'lev ish\" (\"deep waters is counsel in the heart of a man\"), see there. And therefore through these waters of the mikveh — which are the root of Emunah — the Niddah is purified from her impurity, from the contamination of the serpent which is the blemish of Emunah. For through the waters of the mikveh, Emunah returns and grows to completion, as mentioned. And this is the aspect of Tzitzis — through which is the essential drawing of Emunah, as mentioned. For the light of Tzitzis is also drawn from the aspect of the holy waters of the mikveh — which is in the aspect of Binah, the World to Come — in the aspect of \"v'nahar yotzei mei-Eden l'hashkos es ha-gan\" (\"and a river went out of Eden to water the garden\") — which is the aspect of the holiness of the mikveh. And from there \"v'yeipared v'hayah l'arba'ah rashim\" (\"and it divided and became four headwaters\") — this is the aspect of the four Tzitzis through which the essential drawing of Emunah is drawn, as mentioned. For holy union is in the aspect of Tzitzis — the aspect of \"u'farasta k'nafecha al amosecha\" (\"and you spread your wing over your handmaid\") — as is explained in the said Torah at its end. And therefore one must first immerse in the mikveh — for from there the light of Tzitzis is drawn in the aspect of \"v'nahar yotzei mei-Eden\" etc. \"v'hayah l'arba'ah rashim\" — and through this comes the essential completion of Emunah, as mentioned.

And this is what the Sages of blessed memory said: \"gadol yom ha-geshamim k'yom techiyas ha-maisim\" (\"great is the day of rains like the day of the Revival of the Dead\"). And therefore they established the mention of rain within the blessing of the Revival of the Dead. For rains are the aspect of the drawing of Emunah drawn from the waters of Da'as that will be revealed in the future — which is the aspect of the Revival of the Dead. For then, after the Revival, will come the essential revelation of Da'as.

[Second Sub-Series within Giluach 4: On Attaining the Encompassing Lights (Makkifim) — Through Crying Out, the Seven Lamps, and the Holy Pe'os and Beard]

For it is explained there in the said Torah that in order to attain the encompassing lights (makkifim) mentioned, two aspects are needed — which are the aspect of "Yomar Elokeichem" ("your God shall say"). That is: one needs crying out (tze'akah) in Torah and prayer in order to give birth to the intellects (mochin) and reveal them and bring them out from the aspect of gestation (ibur) and concealment to the aspect of birth (leidah) and revelation. And afterward one must bring them inward — to make the encompassing light into an internalized light (lifnim). And this is accomplished through the sanctification of the seven lamps (sheva neiros), which are the seven orifices of the head — the two eyes, the two ears, the two nostrils, and the mouth — which are the aspect of these seven lamps: to guard one's eyes from seeing evil, and likewise the others, etc., as is explained there. Through this the divine abundance is drawn — which is the aspect of attaining the encompassing lights mentioned.

And therefore the hairs of the pe'os and the beard, which are adjacent to the seven orifices of the head mentioned — through them the encompassing lights mentioned are drawn. For the essential drawing of the lights of the encompassing lights is through the seven lamps, which are the seven orifices of the head mentioned, and there emerge the hairs of the pe'os and the beard through which the encompassing lights are drawn, as mentioned. And this is so in general terms and in specific terms: the pe'os and the beard are two aspects, namely the two rectifications explained in the said Torah through which one merits to attain the encompassing lights — which are: crying out, to give birth to the intellects; and the sanctification of the seven lamps, to bring the encompassing lights inward, as mentioned, see there. And this is the aspect of these two commandments — to leave the hairs of the pe'os and the hairs of the beard. For through the pe'os the first rectification is drawn, as mentioned — which is the rectification of crying out to give birth to the intellects. This is the aspect of Elokim — the aspect of "Elokim l'arma kala" ("Elokim raises the voice"), as is explained there on the verse "Nachamu, nachamu" ("Comfort, comfort") etc. And this is the aspect of the hairs of the pe'os — for pe'ah in gematria equals Elokim, as is brought. But the hairs of the beard are the essential drawing of the intellects, as is known in the sacred writings — for the essential drawing of the intellects is through the rectifications of the holy beard (tikkunei dikna kaddisha). For the essential part of the beard emerges at the mouth, which is the conclusion and totality of all the seven lamps mentioned — for all the Da'as drawn through them essentially emerges and is revealed through the orifice of the mouth, where is the essential revelation of Da'as, in the aspect of "mipiv da'as u'svunah" ("from His mouth come knowledge and understanding"). And therefore there emerges the beard, through which is the essential drawing of Da'as from encompassing light to internalized light — which is drawn through the totality of the seven lamps included in the mouth. For the beard is comprised of the thirteen configurations of the holy beard (shelosh esrei tikkunnei dikna), as is known — which are the aspect of the Thirteen Attributes through which the Torah is expounded (shelosh esrei middos she-haTorah nidreshes bahem). Through these one understands and attains novelties of Torah (chiddushei Torah) — for all Torah novelties are drawn through the Thirteen Attributes through which the Torah is expounded, which are the aspect of the thirteen configurations of the holy beard. This is the essential aspect of the drawing of Da'as from the encompassing lights mentioned inward, to attain Torah novelties. And therefore the beard is in the aspect of the sanctification of the seven lamps, through which the encompassing lights are brought inward, as mentioned. And this is the aspect of "k'shemen ha-tov yored al ha-zakan" etc. ("like the good oil flowing down upon the beard") — the aspect of the holy anointing oil (shemen mishchas kodesh), which is the aspect of the sanctification of the seven lamps that illuminate and burn through the aspect of oil, which is the aspect of Da'as and intellects (mochin).